Saberes e fazeres autóctones do povo Bororo : contribuições para a educação escolar intercultural indígena

• Ano de defesa: 2015
• Autor(a) principal: Adugoenau, Félix Rondon
• Tipo de documento: Dissertação
• Tipo de acesso: Acesso aberto
• Idioma: por
• Instituição de defesa: Universidade Federal de Mato Grosso; Brasil; Instituto de Educação (IE); UFMT CUC - Cuiabá; Programa de Pós-Graduação em Educação
• Palavras-chave em Português: Povo bororo; Cosmologia bororo; Educação indígena; Mato Grosso; CNPQ::CIENCIAS HUMANAS::EDUCACAO; Bororo people; Cosmology bororo; Indigenous education
• Link de acesso: http://ri.ufmt.br/handle/1/1952

The research develops in the first half of the century, in the old Bororo territories , ie , the current city of Cuiabá, Mato Grosso , Brazil . This traditional territory of the Bororo people, who for more than three centuries undergoes permanent changes resulting from the actions of the Brazilian state and the land colonization of advances and people, a Bororo teacher, worried about the future of his people, takes responsibility for understand how knowledge and practices of his people can qualify the education process in order to break with the false idea that the natives to take over the school in the villages and territories of his people, may warrant recognizing and valuing their knowledge ancestors. In this work, the elders have heard, men and women, in their everyday homes, rituals occurred in the research development period: March 2013 to June 2015, bringing with them contributions they could discuss the meanings of these knowledge in the formation of Bororo person. The research uses listening and observation, sensitive and intuitive, whose benchmarks are not limited rationality or perception of what is seen or observed, but whose sensitivity is made by the body that occurs in rituals, or rather the Bororo funerals, privileged locus connection with the Bororo worlds intertwine in tunings felt in the body that learns and understands the sounds, smells, heat and taste sensations, as in Funeral feeds with the "souls of food" and bleed the pain of this learning. Thus, we bring the text for learning that this process constituted as significant to highlight the relevance of Education Cosmological to understand in general, the complex social and spiritual organization of the Bororo people. Seeks to expose the philosophical forms originating from the Bororo thought about himself surrounded by the microcosm, macrocosm and the spiritual life, guided by the guidelines of the "Bakaru". The structure of the text was constituted as intercultural possibility, which was also evidenced that to the school context - the Academy - the knowledge between what we think and feel is taking shape and visibility in trying to get to know each other, not us , access to learning of the research process. To do this, we bring in scholarly fashion, yet the limits of this attempt at translation into different epistemology and logic, as formal translation that also permeate in indigenous education. So the work is organized: Chapter I - who is the Bororo, as identified and is identified in literature and experience of the Bororo researcher; Chapter II - the context of research, procedures and partners in this process; Chapter III - the knowledge and practices guided by the Bororo cosmology with which the Bororo are constituted as indigenous people; Chapter IV - knowledge and practices that give meaning to the constitution of the Bororo people, especially emphasized the role of women to do the body boe; Chapter V - some notes needed to discuss the indigenous education. The considerations that end the process highlights the role of schools for indigenous peoples, since the study in dialogue with the cosmology that is me, I could deepen and become aware of his own way of conceiving the amalgamated Bororo world amalgamated form with the knowledge Western, without losing the roots of words that bring the senses lived in the rituals that produce uniquely researcher, as Boe.